CHAPTER III. DESCRIPTION OF CONCENTRATION - TAKING A MEDITATION SUBJECT
(Kammatthana-gahana-niddesa)
1. [84] Now concentration is described under
the heading of 'consciousness' in the phrase 'develops consciousness and
understanding' (Ch.I,§l). It should be developed by one who has taken
his stand on virtue that has been purified by means of the special qualities
of fewness of wishes, etc., and perfected by observance of the ascetic practices:
But that concentration has been shown only very briefy and so it is not even
easy to understand, much less to develop. There is therefore the following
set of questions, the purpose of which is to show the method of its development
in detail:
(i) What is concentration?
(ii) In what sense is it concentration?
(iii) What are its characteristic, function, manifestation,
and proximate cause?
(iv) How many kinds of concentration are there?
(v) What is its defilement?
(vi) What is its cleansing?
(vii) How should it be developed?
(viii) What are the benefits of the development of concentration?
2. Here are the answers:
(i) WHAT IS CONCENTRATION? Concentration is of many sorts
and has various aspects. An answer that attempted to cover it all would
accomplish neither its intention nor its purpose and would, besides, lead
to distraction; so we shall confine ourselves to the kind intended here,
calling concentration profitable unification of mind. {2}
3. (ii) IN WHAT SENSE IS IT CONCENTRATION? It is concentration
(samadhi) in the sense of concentrating (samadhana). What
is this concentrating? It is the centering (adhana) of consciousness
and consciousness-concomitants evenly (samam) and rightly (samma)
on a single object; placing, is what is meant. [85] So it is the state,
in virtue of which consciousness and its concomitants remain evenly and rightly
on a single object undistracted and unscattered, that should be understood
as concentrating.
4. (iii) WHAT ARE ITS CHARACTERISTIC, FUNCTION, MANIFESTATION,
AND PROXIMATE CAUSE? Concentration has non-distraction as its characteristic.
{3} Its function is to eliminate distraction. It is manifested as non-wavering.
Because of the words 'Being blissful, his mind becomes concentrated' (D.i,73)
its proximate cause is bliss.
5. (iv) HOW MANY KINDS OF CONCENTRATION ARE THERE?
(1) First of all it is of one kind, with the characteristic
of non-distraction. (2) Then it is of two kinds as access and absorption;
{4} (3) likewise as mundane and supramundane, {5} (4) as with happiness
and without happiness, and (5) as accompanied by bliss and accompanied
by equanimity. {6} It is of three kinds (6) as inferior, medium and superior;
likewise (7) as with applied thought and sustained thought, etc., (8) as
accompanied by happiness, etc., and (9) as limited, exalted, and measureless.
It is of four kinds (l0) as of difficult progress and sluggish direct-knowledge,
etc.; likewise (11) as limited with limited object, etc., (12) according
to the factors of the four jhanas, (13) as partaking of diminution, etc.,
(14) as of the sense sphere; etc., and (15) as predominance and so on. (16)
It is of five kinds according to the factors of the five jhanas reckoned
by the five-fold method.
6. 1. Herein, the section dealing with that of one kind
is evident in meaning.
2. In the section dealing with that of two kinds, access
concentration is the unification of mind obtained by the following,
that is to say, the six Recollections, Mindfulness of death, the Recollection
of Peace, the Perception of Repulsiveness in Nutriment, and the Defining
of the Four Elements, and it is the unification that precedes absorption
concentration. Absorption concentration is the unification that follows
immediately upon the preliminary-work (Ch.IV,§74) because of the words
'The first-jhana preliminary-work is a condition, 'as proximity condition,
for the first jhana' (Ptn2.350, Siamese ed.). So it is of two kinds as access
and absorption.
7. 3. In the second dyad mundane concentration is
profitable unification of mind in the three planes. Supramundane
concentration is the unification associated with the noble paths, so
it is of two kinds as mundane and supramundane.
8. 4. In the third dyad concentration with happiness
is the unification of mind in two jhanas in the fourfold reckoning and
in three jhanas in the fivefold reckoning. [86] Concentration without
happiness is the unification in the remaining two jhanas. But access
concentration may be with happiness or without happiness. So it is of two
kinds as with happiness and without happiness.
9. 5. In the fourth dyad concentration accompanied by
bliss is the unification in three jhanas in the fourfold and four
in the fivefold reckoning. That accompanied by equanimity is that
in the remaining jhana. Access concentration may be accompanied by bliss
or accompanied by equanimity. So it is of two kinds as accompanied by bliss
and accompanied by equanimity.
10. 6. In the first of the triads what has only just been
acquired is inferior. What is not very well developed is medium.
What is well developed and has reached mastery is superior. So
it is of three kinds as inferior, medium, and superior.
11. 7. In the second triad that with applied thought
and sustained thought is the concentration of the first jhana together
with access concentration. That without applied thought, with
sustained thought only is the concentration of the second jhana in
the fivefold reckoning. For when a man sees danger only in applied thought
and not in sustained thought, he aspires only to abandon applied thought
when he passes beyond the first jhana, and so he obtains concentration without
applied thought and with sustained thought only. This is said with reference
to him. Concentration without applied thought and sustained thought
is the unification in the three jhanas beginning with the second in the
fourfold reckoning and with the third in the fivefold reckoning (See D.iii,219).
So it is of three kinds as with applied thought and sustained thought, and
so on.
12. 8. In the third triad concentration accompanied
by happiness is the unification in the two first jhanas in the fourfold
reckoning and in the three first jhanas in the fivefold reckoning. Concentration
accompanied by bliss is the unification in those same jhanas and
in the third and the fourth respectively in the two reckonings. That
Accompanied by equanimity is that in the remaining jhana. Access concentration
may be accompanied by bliss and happiness or accompanied by equanimity. So
it is of three kinds as accompanied by happiness, and so on.
13. 9. In the fourth triad limited concentration
is unification on the plane of access. Exalted concentration is unification
in profitable [consciousness, etc.,] of the fine-material sphere and imaterial
sphere. Measureless concentration is unification associated with
the noble paths. So it is of three kinds as limited, exalted, and measureless.
14. 10. In the first of the tetrads there is concentration
of difficult progress and sluggish direct-knowledge. There is that
of difficult progress and swift direct-knowledge. There is that of easy
progress and sluggish direct-knowledge. And there is that of easy progress
and swift direct-knowledge.
15. Herein, the development of concentration that occurs
from the time of the first conscious reaction up to the arising of the
access of a given jhana is called progress. And the understanding
that occurs from the time of access until absorption is called direct-knowledge.
That progress is difficult for some, being troublesome owing to the
tenacious resistance of the inimical states beginning with the hindrances.
The meaning is that it is cultivated without ease. [87] It is easy for
others because of the absence of those difficulties. Also the direct-knowledge
is sluggish in some and occurs slowly, not quickly. In others it is swift
and occurs rapidly, not slowly.
16. Herein, we shall comment below upon the suitable and
unsuitable (Ch.IV,§35f.), the preparatory tasks consisting in the
severing of impediments (Ch.IV,§20), etc., and skill in absorption
(Ch.IV,§42). When a man cultivates what is unsuitable, his progress
is difficult and his direct-knowledge sluggish. When he cultivates what
is suitable, his progress is easy and his direct-knowledge swift. But if
he cultivates the unsuitable in the earlier stage (and the suitable in the
later stage, or if he cultivates the suitable in the earlier stage and the
unsuitable in the later stage, then it should be understood as mixed in
his case. Likewise if he devotes himself to development without carrying
out the preparatory tasks of severing impediments, etc., his progress is
difficult. It is easy in the opposite case. And if he is not accomplished
in skill in absorption, his direct-knowledge is sluggish. It is swift if
he is so accomplished.
17. Besides, they should be understood as classed according
to craving and ignorance, and according to whether one has had practice
in serenity and insight. {7} For if a man is overwhelmed by craving, his
progress is difficult. If not, it is easy. And if he is overwhelmed by ignorance,
his direct-knowledge is sluggish. If not, it is swift. And if he has had
no practice in serenity, his progress is difficult. If he has, it is easy.
And if he has had no practice in insight, his direct-knowledge is sluggish.
If he has, it is swift.
18. Also they should be understood as classed according
to defilements and faculties. For if a man's defilements are sharp and his
faculties dull, then his progress is difficult and his direct-knowledge
sluggish; but if his faculties are keen, his direct-knowledge is swift.
And if his defilements are blunt and his faculties dull, then his progress
is easy and his direct-knowledge sluggish; but if his faculties are keen,
his direct-knowledge is swift.
19. So as regards this progress and this direct-knowledge,
when a person reaches concentration with difficult progress and sluggish
direct-knowledge, his concentration is called concentration of difficult
progress and sluggish direct-knowledge. Similarly in the cases of
the remainipg three. So it is of four kinds as of difficult progress and
sluggish direct-knowledge, and so on.
20. 11. In the second tetrad there is limited concentration
with a limited object, there is limited with a measureless object, there
is measureless with a limited object, and there is measureless with a measureless
object. Herein, concentration that is unfamiliar and incapable of being
a condition for a higher jhana [88] is limited. When it occurs with
an unextended object (Ch.IV,§126), it is with a limited object.
When it is familiar, well developed and capable of being a condition
for a higher jhana, it is measureless. And when it occurs with an
extended object, it is with a measureless object. The mixed method
can be understood as the mixture of the characteristics already stated. So
it is of four kinds as limited with limited object, and so on.
21. 12. In the third tetrad the first jhana has five factors,
that is to say, applied thought, sustained thought, happiness, bliss,
and concentration, following suppression of the hindrances. The second
has the three factors remaining after the elimination of applied and sustained
thought. The third has two factors with the fading away of happiness. The
fourth, where bliss is abandoned, has two factors with concentration and
the equanimous feeling that accompanies it. Thus there are four kinds of
concentration according to the factors of these four jhanas. So it is of
four kinds according to the factors of the four jhanas.
22. 13. In the fourth tetrad there is concentration partaking
of diminution, there is concentration partaking of stagnation, there is
concentration partaking of distinction, and there is concentration partaking
of penetration. Herein, it should be understood that the state of partaking
of diminution is accessibility to opposition, the state of partaking
of stagnation (thiti) is stationariness (santhana) of the mindfulness
that is in conformity with that [concentration], the state of partaking
of distinction is the attaining of higher distinction, and the state
of partaking of penetration is accessibility to perception and attention
accompanied by dispassion, according as it is said 'When a man has attained
the first jhana and he is accessible to perception and attention accompanied
by sense desire, then his understanding partakes of diminution. When his
mindfulness that is in conformity with that stagnates, then his understanding
partakes of stagnation. When he is accessible to perception and attention
unaccompanied by applied thought, then his understanding partakes of distinction.
When he is accessible to perception and attention accompanied by dispassion
and directed to fading away, then his understanding partakes of penetration'
(Vbh.330). The kinds of concentration associated with that [fourfold] understanding
are also four in number. So it is of four kinds as partaking of diminution,
and so on.
23. 14. In the fifth tetrad there are the following four
kinds of concentration, that is to say, sense-sphere concentration, fine-material-sphere
concentration, immaterial-sphere concentration; and unincluded, [that
is, path,] concentration.
Herein, sense sphere concentration is all kinds of access unification.
Likewise the other three are respectively profitable unification of mind
associated with fine-material, [immaterial, and path, jhana.] So it is
of four kinds as of the sense-sphere, and so on.
24. 15. In the sixth tetrad 'If a bhikkhu obtains concentration,
obtains unification of mind, by making zeal (desire) predominant, [89]
this is called concentration due to zeal. If ... by making energy predominant,
... If ... by making [natural.purity of] consciousness predominant,...
If ... by making inquiry predominant, this is called concentration due
to inquiry' (Vbh.216-9). So it is of four kinds as predominance.
25. 16. In the pentad there are five jhanas by dividing
in two what is called the second jhana in the fourfold reckoning (see §21),
taking the second jhana to be due to the surmounting of only applied thought
and the third jhana to be due to the surmounting of both applied and sustained
thought. There are five kinds of concentration according to the factors
of these five jhanas. So its fivefoldness should be understood according
to the five sets of jhana factors.
26. (v) WHAT IS ITS DEFILEMENT (vi) WHAT IS ITS CLEANSING?
Here the answer is given in the Vibhanga: 'defilement is the state partaking
of diminution, cleansing is the state partaking of distinction' (Vbh.343).
Herein, the state partaking of diminution should be understood in this
way: 'When a man has attained the first jhana and he is accessible to perception
and attention accompanied by sense desire, then his understanding partakes
of diminution' (Vbh.330). And the state partaking of distinction should
be understood in this way: "When he is accessible to perception and attention
unaccompanied by applied thought, then his understanding partakes of distinction'
(Vbh.330).
27. (viii) HOW SHOULD IT BE DEVELOPED?
[A. Development in Brief]
The method of developing the kind of concentration associated with
the noble paths mentioned (§7) under that 'of two kinds as mundane
and supramundane' etc., is included in the method of developing understanding
(Ch.XXII); for in developing [path] understanding that is developed too.
So we shall say nothing separately [here] about how that is to be developed.
28. But mundane concentration should be developed by one
who has taken his stand on virtue that is quite purified in the way already
stated. He should sever any of the ten impediments that he may have. He
should then appproach the Good friend, the giver of a meditation subject,
and he should apprehend from among the forty meditation subjects one that
suits his own temperament. After that he should avoid a monastery unfavourable
to the development of concentration and go to live in one that is favourable.
Then he should sever the lesser impediments and not overlook any of the
directions for development. This is in brief.
[B. Development in Detail]
29. The detail is this:
[The Ten Impediments]
Firstly it was said above, he should sever any of the ten impediments
that he may have. [90] Now the 'ten impediments' are:
A dwelling, family, and gain,
A class, and building too as fifth,
And travel, kin, affliction, books,
And supernatural powers: ten.
Herein, the dwelling itself is the 'impediment due to
the dwelling'. So too, with the family and so on.
30. 1. Herein, a single inner room or a single hut or a
whole monastery for the Community is called a dwelling. This is not
an impediment for everyone. It is an impediment only for anyone whose mind
is exercised about the building, etc., that goes on there, or who has many
belongings stored there, or whose mind is caught up by some business connected
with it. For any other it is not an impediment.
31. Here is a relevant story. Two clansmen left Anuradhapura,
it seems, and eventually went forth at the Thuparama. {8} One of them
made himself familiar with the Two Codes, {9} and when he had acquired
five years seniority, he took part in the Pavarana {l0} and then left for
the place called, Pacinakhandaraji. {ll} The other stayed on where he was.
Now when the one who had gone to Pacinakhandaraji had lived there a long
time and had become an elder, {12} he thought 'This place is good for retreat;
suppose I told my friend about it?'. So he set out, and in due course he
entered the Thuparama. As he entered, the Elder of the same seniority saw
him, went to meet him, took his bowl and robe and did the duties.
32. The visiting Elder went into his lodging. He thought
'Now my friend will be sending me ghee or molasses or a drink; for he
has lived long in this city'. He got nothing that night, and in the morning
he thought 'Now he will be sending me rice gruel and solid food sent by
his supporters'. When he saw none, he thought 'There is no one to bring
it. No doubt they will give it when we go into the town'. Early in the
morning they went into the town together. When they had wandered through
one street and had got only a ladleful of gruel, they sat down in a sitting
hall to drink it. {13}
33. Then the visitor thought 'Perhaps there is no individual
giving of gruel. But as soon as it is the time for the meal people will
give special food'. But when it was time for the meal, they ate what they
had got by wandering for alms. Then the visitor said 'Venerable sir, how
is this? Do you live in this way all the time?' - 'Yes, friend.' - 'Venerable
sir, Pacinakhadaraji is comfortable; let us go there.' Now as the Elder
came out from the city [91] by the southern gate he took the Kumbhakaragama
road [which leads to Pacinakhandaraji]. The visitor asked 'But, venerable
sir, why do you take this road ?' - 'Did you not recommend Pacinakhandaraji,
friend?' - 'But how is this, venerable sir, have you no extra belongings
in the place you have lived in for so long?' - 'That is so, friend. The
bed and chair belong to the Community, and they are put away [as usual].
There is nothing else'. - 'But, venerable sir, I have left my staff and my
oil tube and my sandal bag there.' - 'Have you already collected so much,
friend, living there for just one day?' - 'Yes, venerable sir.'
34. He was glad in his heart, and he paid homage to the
Elder: 'For those like you, venerable sir, everywhere is a forest dwelling.
The Thuparama is a place where the relics of four Buddhas are deposited;
there is suitable hearing of the Dhamma in the Brazen Palace; there is the
Great Shrine to be seen; and one can visit Elders. It is like the time of
the Buddha. It is here that you should live'. On the following day he took
his bowl and [outer] robe and went away by himself. It is no impediment for
one like that.
35. 2. Family means a family consisting of relatives
or of supporters. For even a family consisting of supporters is an impediment
for someone who lives in close association with it in the way beginning
'He is pleased when they are pleased' (S.iii,11), and who does not even
go to a neighbouring monastery to hear the Dhamma without members of the
family. But even mother and father are not an impediment for another,
36. as in the case of the young bhikkhu, the nephew of the Elder who
lived at the Korandaka Monastery. He went to Rohana for instruction, it
seems. The Elder's sister who was a lay devotee was always asking the Elder
how her son was getting on. One day the Elder set out for Rohana to fetch
him back.
37. The young bhikkhu too thought 'I have lived here for
a long time. Now I might go and visit my Preceptor and find out how the
lay devotee is', and he left Rohana. The two met on the banks of the [Mahaveli]
River. He did the duties to the ELder at the foot of a tree. When asked
'Where are you going?', he told him his purpose. The Elder said 'You have
done well. The lay devotee is always asking after you. That was why I came.
You may go, but I shall stay here for the Rains', and he dismissed him.
[92] He arrived at the monastery on the actual day for taking up residence
for the Rains. The lodging alloted to him happened to be the one for which
his father had undertaken responsibility.
38. His father came on the following day and asked 'To
whom was our lodging allotted, venerable sirs?'. When he heard that it
had fallen to a young visitor, he went to him. After paying homage to
him, he said 'Venerable sir, there is an obligation for him who has taken
up residence for the Rains in our lodging'. - 'What is it, lay follower?'
- 'It is to take alms food only in our house for the three months, and
to let us know the time of departure after the Pavarana ceremony. He consented
in silence. The lay devotee went home and told his wife 'There is a visiting
lord who has taken up residence for the Rains in our lodging. He must be
carefully looked after', and she agreed. She prepared good food of various
kinds for him. {l4} Though the youth went to his relatives' home at the
time of the meal, no one recognized him.
39. When he had eaten alms food there during the three
months and had completed the residence for the Rains, he announced his
departure. Then his relatives said 'Let it be tomorrow, venerable sir',
and on the following day, when they had fed him in their house and filled
his oil tube and given him a lump of sugar and a nine-cubit length of cloth,
they said 'Now you are leaving venerable sir'. He gave his blessing and
set out for Rohana.
40. His preceptor had completed the Pavarana ceremony
and was on his way back. They met at the same place as before. He did the
duties to the Elder at the foot of a tree. The Elder asked him 'How was it,
my dear, did you see the good woman lay devotee?' He replied 'Yes, venerable
sir', and he told him all that had happened. He then anointed the Elder's
feet with the oil, made him a drink with the sugar and presented him with
the length of cloth. He then, after paying homage to the Elder, told him
'Venerable,sir, only Rohana suits me', and he departed. The Elder too arrived
back at his monastery, and next day he went into the village of Korandaka.
41. The lay devotee, his sister, had always kept looking
down the road, thinking 'My brother is now coming with my son'. When he
saw him coming alone, she thought 'My son must be dead; that is why the
elder is coming alone', and she fell at the Elder's feet, lamenting and
weeping. Suspecting that it must have been out of fewness of 'Wishes that
the youth had gone away without announcing himself, [93] the Elder comforted
her; and told her all that had happened, and he took the length of cloth
out of his bag and showed it to her.
42. She was appeased. She prostrated herself in the direction
taken by her son and she said 'Surely the Blessed One taught the way of
the Rathavinita, the way of the Nalaka, the way of the Tuvataka, and the
way of the Great Noble Ones' Heritages {15} showing contentment with the
four requisites and delight in development, making a bhikkhu such as my son
a body-witness. So, although for three months he ate in the house of the
mother who bore him, yet he never said "I am your son, you are my mother"!
Oh admirable man'!. Even mother and father are no impediment for one such
as him, so how much less any other family that supports him.
43. 3. Gain is the four requisites. How are they
an impediment? Wherever a meritorious bhikkhu goes people give him a large
supply of requisites. With giving blessings to them and teaching them the
Dhamma he gets no chance to do the ascetic's duties. From sunrise till the
first watch of the night he never breakes his association with people. Again
even at dawn alm-food eaters fond of opulence come and say 'Venerable sir,
such and such a man lay follower, woman lay follower, friend, friend's daughter,
wants to see you', and being ready to go, he replies 'Take the bowl and robe,
friend'. So he is always on the alert. Thus these requisites are an impediment
for him. He should leave his group and wander by himself where he is not
known. This is the way his impediment is severed.
44. 4. Class is a class (group) of students of Suttas
or students of Abhidhamma. If with the group's instuction and questioning
he gets no opportunity for the ascetic's duties, then that group is an impediment
for him. He should sever that impediment in this way: if those bhikkhus have
already acquired the main part and little still remains, he should finish
that off and then go to the forest. If they have only acquired little and
much still remains, [94] he should, without travelling more than a league,
approach another instructof of a class within the radius of a league and
say 'Help those venerable ones with instruction, etc.' If he does not find
anyone in this way, he should take leave of the class, saying 'I have a
task to see to, friends; go where it suits you!', and he should do his own
work.
45 5. Building (kamma) is new building work (nava-kamma).
Since one engaged in this must know about what [material] has and has
not been got by carpenters, etc., and must see about what has and has not
been done, it is always an impediment. It should be severed in this way.
If little remains, it should be completed. If much remains, it should be
handed over to the Community or to bhikkhus who are entrusted with the Community's
affairs, if it is a new building for the Community; or if it is for himself,
it should be handed over to those whom he entrusts with his own affairs,
but if these are not available, he should relinquish it to the Community
and depart.
46. 6. Travel is going on a journey. I f someone
is expected to give the Going Forth somewhere else, or if some requisite
is obtainable there, and he cannot rest content without getting it [that
will be an impediment; for] even if he goes into the forest to do the ascetic's
duties, he will find it hard to get rid of thoughts about the journey. So
one in this position should apply himself to the ascetic's duties after
he has done the journey and transacted the business.
47. 7. Kin in the case of the monastery means Teacher,
Preceptor, co-resident, pupil, those with the same Preceptor, as oneself,
and those with the same Teacher as oneself; and in the case of the house,
it means mother, father, brother, and so on. When they are sick they are
an impediment for him. Therefore that impediment should be severed by curing
them with nursing.
48. Herein, when the preceptor is sick he must be cared
for as long as life lasts if the sickness does not soon depart. Likewise
the Teacher at the Going Forth, the Teacher at the Admission, the co-resident,
the pupils to whom one has given the Admission and the Going Forth, and those
who have the same Preceptor. But the teacher from whom one takes the Dependence,
the teacher who gives one instruction, the pupil to whom one has given the
Dependence, the pupil to whom one is giving instruction, and those who have
that same teacher as oneself, should be looked after as long as the Dependence
or the instruction has not been terminated. If one is able to do so, one
should look after them even beyond that [period].
49. Mother and father should be treated like the Preceptor.
If they live within the kingdom and look to their son for help, it should
be given. [95] Also if they have no medicine, he should give them his own.
If he has none, he should go in search of it as alms and give that. But
in the case of brothers or sisters, one should only give them what is theirs.
If they have none, then one should give one's own temporarily and later
get it back; but one should not complain if one does not get it back. It
is not allowed either to make medicine for or to give it to a sister's hushand
who is not related by blood; but one can give it to one's sister, saying
'Give it to your husband'. The same applies to one's brother's wife. But
it is allowed to make it for their children since thev are blood relatives.
50. 8. Affliction is any kind of illness. It is
an impediment when it is actually afflicting; therefore it should be severed
by treatment with medicine. But if it is not cured after taking medicine
for a few days, then the ascetic's duties should be done after apostrophizing
one's person in this way 'I am not your slave, or your hireling. I have
come to suffering through maintaining you through the beginningless round
of rebirths'.
51. 9. Books means responsibility for the scriptures.
That is an impediment only for one who is constantly busy with recitations,
etc., but not for others. Here are relevant stories. The Elder Revata, it
seems, the Majjhima reciter, went to the Elder Revata, the dweller in Malaya
(the Hill Country), and asked him for a meditation subject. The Elder asked
him 'How are you in the scriptures, friend?' - 'I am studying the Majjhima
[Nikaya], venerable sir.' - 'The Majjhima is a hard responsibility, friend.
When a man is still learning the First Fifty by heart, he is faced with
the Middle Fifty; and when he is still learning that by heart, he is faced
with the Last Fifty. How can you take up a meditation subject?' - 'Venerable
sir, when I have taken a meditation subject from you, I shall not look at
the scriptures again.' He took the meditation subject, and doing no recitation
for nineteen years, he reached Arahantship in the twentieth year. He told
bhikkhus who came for recitation 'I have not looked at the scriptures for
twenty years, friends, [96] yet I am familiar with them. You may begin'.
And from beginning to end he had no hesitation ever over a single syllable.
52. The Elder Maha-Naga, too, who lived at Karuliyagiri
(Karaliyagiri) put aside the scriptures for eighteen years, and then he
recited the Dhatukatha to the bhikkhus. When they checked this with the
town-dwelling elders [of Anuradhapura], not a single question was found
out of its order.
53. In the Great Monastery too the Elder Tipitaka-Cula-Abhaya
had the golden drum struck, saying 'I shall expound the three Pitakas
in the circle of [experts in] the Five Collections of discourses', and
this was before he had learnt the commentaries. The community of Bhikkhus
said 'Which teachers' teaching is it? Unless you give only the teaching
of our own teachers we shall not let you speak'. Also his Preceptor asked
him when he went to wait on him 'Did you have the drum beaten, friend ?'.
- 'Yes, venerable sir' - 'For what reason?' - 'I shall expound the scriptures,
venerable sir.' - 'Friend Abhaya, how do the teachers explain this passage?'
- 'They explain it in this way, venerable sir.' The Elder dissented, saying
'Hum'. Again three times, each time in a different way, he said 'They explain
it in this way, venerable sir'. The elder always dissented, saying 'Hum'.
Then he said 'Friend, your first explanation was the way of the teachers.
But it is because you have not actually learnt it from the teachers' lips
that you are unable to maintain that the teachers say such and such. Go and
learn it from our own teachers'. - 'Where shall I go, venerable sir?' - 'There
is an Elder named Maha-Dhammarakkhita living in the Tuladharapabbata Monastery
in the Rohana country beyond the [Mahiveli] River. He knows all the scriptures.
Go to him'. Saying 'Good, venerable sir', he paid homage to the Elder. He
went with five hundred bhikkhus to the Elder Maha-Dhammarakkhita, and when
he had paid homage to him, he sat down. The Elder asked "Why have you come?'.
-'To hear the Dhamma, venerable sir.' - 'Friend Abhaya, they ask me about
the Digha and the Majjhima from time to time, but I have not looked at
the others for thirty years. Still you may repeat them in my presence by
night, and I shall explain them to
you by day.' He said 'Good, venerable sir', and he acted accordingly.
54. The inhabitants of the village had a large pavilion
built at the door of his dwelling, and they came daily to hear the Dhamma.
Explaining by day what had been repeated by night, [97] the Elder [Dhammarakkhita]
eventually completed the instruction. Then he sat down on a mat on the
ground before the Elder Abhaya and said 'Friend, explain a meditation subject
to me'. - 'What are you saying, venerable sir, have I not heard it all
from you? What can I explain to you that you do not already know?' The
senior Elder said 'This path is
55. different for one who has actually travelled by it'. The Elder
Abhaya was then, it seems, a Stream Enterer.
When the Elder Abhaya had given his teacher a meditation
subject, he returned to Anuradhapura. Later, while he was expounding the
Dhamma in the Brazen Palace, he heard that the Elder had attained nibbana.
On hearing this, he said 'Bring me [my] robe, friends'. Then he put on the
robe and said 'The Arahant path befits our teacher, friends. Our teacher
was a true thoroughbred. He sat down on a mat before his own Dhamma pupil
and said, "Explain a meditation subject to me". The Arahant path befits our
teacher, friends'.
For such as these books are no impediment.
56. 10. Supernormal powers are the supernormal powers
of the ordinary man. They are hard to maintain, like a prone infant or like
a baby hare, and the slightest thing breaks them. But they are an impediment
for insight, not for concentration, since they are obtainable through concentration.
So the supernormal powers are an impediment that should be severed by one
who seeks insight: the others are impediments to be severed by one who
seeks concentration.
This in the first place is the detailed explanation of
the impediments.
57. Approach the Good Friend, the giver of a meditation
subject (§28): meditation subjects are of two kinds, that is, generally
useful meditation subjects, and special meditation subjects.
Herein, lovingkindness towards the Community of Bhikkhus
etc., and also mindfulness of death are what are called generally useful
meditation subjects. Some say perception of foulness, too.
58. When a bhikkhu takes up a meditation subject, he should
first develop lovingkindness towards the Community of Bhikkhus within the
boundary, {16} limiting it at first [to 'all bhikkhus in this monastery'],
in this way: 'May they be happy
and free from affliction'. Then he should develop it towards all deities
within the boundary. Then towards all the principal people in the village
that is his alms resort; then to [all human beings there and to] all living
beings dependent on the human beings. With lovingkindness towards the
Community of Bhikkhus he produces kindliness in his co-residents; then
they are easy for him to live with. With lovingkindness towards the deities
within the boundary he is protected by kindly deities with lawful protection.
[98] With lovingkindness towards the principal people in the village that
is his alms resort his requisites are protected by well-disposed principal
people with lawful protection. With lovingkindness to all human beings there
he goes about without incurring their dislike since they trust him. With
lovingkindness to all living beings he can wander unhindered everywhere.
With mindfulness of death, thinking 'I have got to die',
he gives up improper search (see S.ii,194; MA.i,115), and with a growing
sense of urgency he comes to live without attachment. When his mind is familiar
with the perception of foulness, then even divine objects do not tempt
his mind to greed.
59. So these are called generally useful and they are called
meditation subjects since they are needed {17} generally and desirable
owing to their great helpfulness and since they are subjects for the meditation
work intended.
60. What is called a 'special meditation subject' is that
one from among the forty meditation subjects that is suitable to a man's
own temperament. It is 'special (parihariya)' because he must carry
it (pariharitabbatta) constantly about with him, and because it is
the proximate cause for each higher stage of development.
So it is the one who gives this twofold meditation subject
that is called the giver of meditation subject.
61. The Good Friend is one who possesses such special
qualities as these:
'He is revered and dearly loved,
And one who speaks and suffers
speech;
The speech he utters is profound,
He does not urge without a reason'
(A.iv,32), and soon.
He is wholly solicitous of welfare and partial to progress.
62. Because of the words beginning 'Ananda, it is owing
to my being a good friend to them that living beings subject to birth are
freed from birth' (S.i,88) it is only the Fully Enlightened One who possesses
all the aspects of the Good Friend. Since that is so, while he is available
only a meditation subject taken in the Blessed One's presence is well taken.
But after his final attainment of nibbana, it is proper to take it from
anyone of the eighty great disciples still living. When they are no more
available, one who wants to take a particular meditation subject should
take it from someone with cankers destroyed, who has, by means of that particular
meditation subject, produced the fourfold and fivefold jhana, and has reached
the destruction of cankers by augmenting insight that had that jhana as
its proximate cause.
63. But how then, does someone with cankers destroyed declare
himself thus: 'I am one whose cankers are destroyed'? Why not? He declares
himself when he knows that his instructions will be carried out. Did not
the Elder Assagutta [99] spread out his leather mat in the air and sitting
cross-legged on it explain a meditation subject to a bhikkhu who was starting
his meditation subject, because he knew that that bhikkhu was one who would
carry out his instructions for the meditation subject?
64. So if someone with cankers destroyed is available,
that is good. If not, then one should take it from a Non-returner, a Once-returner,
a Stream Enterer, an ordinary man who has obtained jhana, one who knows
three Pitakas, one who knows two Pitakas, one who knows one Pitaka, in
descending order [according as available]. If not even one who knows one
Pitaka is available, then it should be taken from one who is familiar with
one Collection together with its commentary, and one who is himself conscientious.
For a teacher such as this who knows the texts guards the heritage, and protects
the tradition, will follow the teachers' opinion rather than his own. Hence
the Ancient Elders said three times 'One who is conscientious will guard
it'.
65. Now those beginning with one whose cankers are destroyed
mentioned above will describe only the path they have themselves reached.
But with a learned man, his instructions and his answers to questions
are purified by his having approachcd such and such teachers, and so he
will explain a meditation subject showing a broad track, like a big elephant
going through a stretch of jungle, and he will select suttas and reasons
from here and there, adding [explanations of] what is suitable and unsuitable.
So a meditation subject should be taken by approaching the Good Friend
such as this, the giver of a meditation subject, and by doing all the duties
to him.
66. If he is available in the same monastery, it is good.
If not, one should go to where he lives.
When [a bhikkhu] goes to him, he should not do so with
feet washed and anointed, wearing sandals, with an umbrella, surrounded
by pupils, and bringing oil tube, honey, molasses, etc.; he should do so
fulfilling the duties of a bhikkhu setting out on a journey, carrying his
bowl and robes himself, doing all the duties in each monastery on the way,
with few belongings, and living in the greatest effacement. When entering
that monastery, he should do so [expecting nothing, and even provided] with
a tooth-stick that he has had made allowable on the way [according to the
rules]. And he should not enter some other room, thinking 'I shall go
to the teacher after resting awhile and after washing and annointing my
feet, and so on'.
67. Why? If there are bhikkhus there who are hostile to
the teacher, they might ask him the reason for his coming and speak dispraise
of the teacher, saying 'You are done for if you go to him'; [100] they might
make him regret his coming and turn him back. So he should ask for the
teacher's dwelling and go straight there.
68. If the teacher is junior, he should not consent to
the teacher's receiving his bowl and robe, and so on. If the teacher is
senior, then he should go and pay homage to him and remain standing. When
told 'Put down the bowl and robe, friend', he may put them down. When told
'Have some water to drink', he can drink if he wants to. When told 'You
may wash your feet', he should not do so at once, for if the water has been
brought by the teacher himself, it would be improper. But when told 'Wash,
friend, it was not brought by me, it was brought by others', then he can
wash his feet, sitting in a screened place out of sight of the teacher,
or in the open to one side of the dwelling.
69. If the teacher brings an oil tube, he should get up
and take it carefully with both hands. If he did not take it, it might make
the teacher wonder 'Does this bhikkhu resent sharing so soon?'; but having
taken it, he should not anoint his feet at once. For if it were oil for
anointing the teacher's limbs, it would not be proper. So he should first
anoint his head, then his shoulders, etc.; but when told 'This is meant
for all the limbs, friend, anoint your feet', he should put a little on his
head and then anoint his feet. Then he should give it back, saying when the
teacher takes it 'May I return this oil tube, venerable sir?'.
70. He should not say 'Explain a meditation subject to
me, venerable sir' on the very day he arrives. But starting from the next
day, he can, if the teacher has a habitual attendant, ask his permission
to do the duties. If he does not allow it when asked, they can be done
when the opportunity offers. When he does them, three tooth-sticks should
be brought, a small, a mediurn, and a big one, and two kinds of mouthwashing
water and bathing water, that is, hot and cold, should be set out. Whichever
of these the teacher uses for three days should then be brought regularly.
If the teacher uses either kind indiscriminately, he can bring whatever
is available.
71. Why so many words? All should be done as prescribed
by the Blessed One in the Khandhakas as the Right Duties in the passage
beginning 'Bhikkhus, a pupil should perform the Duties to the teacher [1O1]
rightly. Herein, this is the right performance of duties. He should rise
early; removing his sandals and arranging his robe on one shoulder, he should
give the tooth-sticks and the mouth-washing water, and he should prepare
the seat. If there is rice gruel, he should wash the dish and bring the
rice gruel' (Vin.i,61).
72. To please the teacher by perfection in the duties he
should pay homage in the evening, and he should leave when dismissed with
the words 'You may go'. When the teacher asks him 'Why have you come?',
he can explain the reason for his coming. If he does not ask but agrees
to the duties being done, then after ten days or a fortnight have gone
by he should make an opportunity by staying back one day at the time of
his dismissal, and announcing the reason for his coming; or he should go
at an unaccustomed time, and when asked 'What have you come for?', he can
announce it. If the teacher
73. says 'Come in the morning', he should do so. But if
his stomach burns with a bile affliction at that hour, or if his food does
not get digested owing to sluggish digestive heat, or if some other ailment
afflicts him, he should let it be known, and proposing a time that suits
himself, he should come at that time. For if a meditation subject is expounded
at an inconvenient time, one cannot give attention.
This is the detailed explanation of the words 'approach
the Good Friend, the giver of a meditation subject'.
74. Now as to the words, one that suits his temperament
(§28): there are six kinds of temperament, that is, greedy temperament,
hating temperament, deluded temperament, faithful temperament, intelligent
temperament, and speculative temperament. Some would have fourteen, taking
these six single ones together with the four made up of the three double
combinations and one triple combination with the greed triad and likewise
with the faith triad. But if this classification is admitted, there are
many more kinds of temperament possible by combining greed, etc., with faith
etc.; therefore the kinds of temperament should be understood briefly as
only six. As to meaning the temperaments are one, that is to say, personal
nature, idiosyncrasy. According to [102] these there are only six types of
persons, that is, one of greedy temperament, one of hating temperament, one
of deluded temperament, one of faithful temperament, one of intelligent temperament,
and one of speculative temperament.
75. Herein, one of faithful temperament is parallel to
one of greedy temperament because faith is strong when profitable [kamma]
occurs in one of greedy temperament, owing to its special qualities being
near to those of greed. For, in an unprofitable way, greed is affectionate
and not over-austere, and so, in a profitable way, is faith. Greed seeks
out sense desires as object, while faith seeks out the special qualities
of virtue and so on. And greed does not give up what is harmful, while faith
does not give up what is beneficial.
76. One of intelligent temperament is parallel to one of
hating temperament because understanding is strong when profitable [kamma]
occurs in one of hating temperament, owing to its special qualities being
near to those of hate. For, in an unprofitable way, hate is disaffected
and does not hold to its object, and so, in a profitable way, is understanding.
Hate seeks out only unreal faults, while understanding seeks out only real
faults. And hate occurs in the mode of condemning living beings, while
understanding occurs in the mode of condemning formations.
77. One of speculative temperament is parallel to one of
deluded temperament because obstructive applied thoughts arise often in
one of deluded temperament who is striving to arouse unarisen profitable
states, owing to their special qualities being near to those of delusion.
For just as delusion is restless owing to perplexity, so are applied thoughts
that are due to thinking over various aspects. And just as delusion vacillates
owing to superficiality, so do applied thoughts that are due to facile
conjecturing.
78. Others say that there are three more kinds of temperament
with craving, pride, and views. Herein craving is simply greed; and pride
{18} is associated with that. So neither of them exceeds greed. And since
views have their source in delusion, the temperament of views falls within
the deluded temperament.
79. What is the source of these temperaments? And how is
it to be known that such a person is of greedy temperament, that such a
person is of one of those beginning with hating temperament? What suits
one of what kind of temperament?
80. Herein, as some say, {19} the first three kinds of
temperament to begin with have their source in previous habit; and they
have their source in the elements and humours. Apparently one of greedy
temperament has formerly had plenty of desirable tasks and gratifying work
to do, or has reappeared here after dying in a heaven. And one of hating
temperament has formerly had plenty of stabbing and torturing and brutal
work to do or has reappeared here after dying in one of the hells or the
Naga (serpent) existences. And one [1O3] of deluded temperament has formerly
drunk a lot of intoxicants and neglected learning and questioning, or has
reappeared here after dying in the animal existence. It is in this way that
they have their source, in previous habit, they
81. say. Then a person is of deluded temperament because two elements
are prominent, that is to say, the earth element and the fire element. He
is of hating temperament because the other two elements are prominent. But
he is of greedy temperament because all four are equal. And as regards the
humours, one of greedy temperament has phlegm in excess and one of deluded
temperament has wind in excess. Or one of deluded temperament has phlegm
in excess and one of greedy temperament has wind in excess. So they have
their source in the elements and the humours, they say.
82. [Now it can rightly be objected that] not all of those
who have had plenty of desirable tasks and gratifying work to do, and
who have reappeared here after dying in a heaven, are of greedy temperament,
or the others respectively of hating and deluded temperament; and there
is no such law of prominence of elements (See Ch.XIV,§43f.) as that
asserted; and only the pair, greed and delusion, are given in the law of
humours, and even that subsequently contradicts itself; and no source for
even one among those beginning with one of faithful temperament is given.
Consequently this definition is indecisive.
83. The following is the exposition according to the opinion
of the teachers of the commentaries; for this is said in the Explanation
of Prominence: 'The fact that these beings have prominence of greed, prominence
of hate, prominence of delusion, prominence of non-greed, prominence of
non-hate, prominence of non-delusion, is governed by previous root-cause.
'For when in one man at the moment of his accumulating
[rebirth-producing] kamma greed is strong and non-greed is weak, non-hate
and non-delusion are strong and hate and delusion are weak, then his weak
non-greed is unable to prevail over his greed, but his non-hate and non-delusion
being strong are able to prevail over his hate and delusion. That is why,
on being reborn through rebirth-linking given by that kamma, he has greed,
is good-natured and unangry, and possesses understanding with knowledge like
a lightning flash.
84. 'When at the moment of another's accumulating kamma
greed and hate are strong and non-greed and non-hate weak, and non-delusion
is strong and delusion weak, then in the way already stated he has both greed
and hate, but possesses understanding with knowledge like a lightning flash;
like the Elder Datta-Abhaya.
'When at the moment of his accumulating kamma greed, non-hate
and delusion are strong and the others are weak, then in the way already
stated he both has greed and is dull but is good-tempered {20} and unangry
like the Elder Bahula.
'Likewise when at the moment of his accumulating kamma
the three, namely, greed, hate and delusion are strong and non-greed, etc.,
are weak, then in the way already stated he has both greed and hate and is
deluded. [104]
85. 'When at the moment of his accumulating kamma non-greed,
hate and delusion are strong and the others are weak, then in the way
already stated he has little defilement and is unshakable even on seeing
a heavenly object but he has hate and is slow in understanding.
'When at the moment of his accumulating kamma non-greed,
non-hate and delusion are strong and the rest weak, then in the way already
stated he has no greed and no hate
and is good-tempered but slow in understanding.
'Likewise when at the moment of his accumulating kamma
non-greed, hate and non-delusion are strong and the rest weak, then in the
way already stated he both has no greed and possesses understanding but
has hate and is irascible.
'Likewise when at the moment of his accumulating kamma
the three, that is, non-hate, non-greed, and non-delusion, are strong and
greed, etc., are weak, then in the way already stated he has no greed and
no hate and possesses understanding like the Elder Maha-Sangharakkhita'.
86. One who, as it is said here, 'has greed' is one of
greedy temperament; one who 'has hate' and one who 'is dull' are respectively
of hating temperament and deluded temperament. One who 'possesses understanding'
is one of intelligent temperament. One who 'has no greed' and one who
'has no hate' are of faithful temperament because they are naturally trustful.
Or just as one who is reborn through kamma accompanied by non-delusion
is of intelligent temperament, so one who is reborn through kamma accompanied
by strong faith is of faithful temperament, one who is reborn through
kamma accompanied by thoughts of sense desire is of speculative temperament,
and one who is reborn through kamma accompanied by mixed greed, etc., is
of mixed temperament. So it is the kamma productive of rebirth-linking and
accompanied by some one among the things beginning with greed that should
be understood as the source of the temperaments.
87. But it was asked, and how is it to be known that
'This person is of greedy temperament' (§79), and so on. This is
explained as follows:
'By the posture, by the action,
By eating, seeing, and so on,
By the kind of states occurring,
May temperament be recognIzed.'
88. Herein, by the posture: when one of greedy temperament
is walking in his usual manner, he walks carefully, puts his foot down
slowly, puts it down evenly, lifts it up evenly, and his step is springy.
{21} One of hating temperament walks as though he were digging with the
points of his feet, puts his foot down quickly, lifts it up quickly, and
his step is dragged along.
One of deluded temperament walks with a perplexed gait,
puts his foot down hesitantly, lifts it up hesitantly, [105] and his step
is pressed down suddenly.
And this is said in the account of the origin of the Magandiya
Sutta:
'The step of one of greedy nature,
will be springy;
The step of one of hating nature,
dragged along;
Deluded, he will suddenly press
down his step;
And one without defilement has
a step like this' (see SnA.544)
89. The stance of one of greedy temperament is confident
and graceful. That of one of hating temperament is rigid. That of one
of deluded temperament is muddled. Likewise in sitting. And one of greedy
temperament spreads his bed unhurriedly, lies down slowly, composing his
limbs, and he sleeps in a confident manner. When woken instead of getting
up quickly, he gives his answer slowly as though doubtful. One of hating
temperament spreads his bed hastily anyhow; with his body flung down he
sleeps with a scowl. When woken, he gets up quickly and answers as though
annoyed. One of deluded temperament spreads his bed all awry and sleeps mostly
face downwards with his body sprawling. When woken, he gets up slowly, saying
'Hum'.
90. Since those of faithful temperament, etc., are parallel
to those of greedy temperament, etc., their postures are therefore like
those described above.
This firstly is how the temperaments may be recognized
by the posture.
91. By the action: also in the acts of sweeping,
etc., one of greedy temperament grasps the broom well, and he sweeps cleanly
and evenly without hurrying or scattering the sand as if he were strewing
sinduvara flowers. One of hating temperament grasps the broom tightly,
and he sweeps uncleanly and unevenly with a harsh noise, hurriedly throwing
up the sand on each side. One of deluded temperament grasps the broom loosely,
and he sweeps neither cleanly nor evenly, mixing the sand up and turning
it over.
92. As with sweeping so too with any action such as washing
and dyeing robes, and so on. One of greedy temperament acts skilfully, gently,
evenly and carefully. One of hating temperament acts tensely, stiffly and
unevenly. One of deluded temperament acts unskilfully as if muddled, unevenly,
and indecisively. [106] Also one of greedy temperament wears his robe neither
too tightly nor too loosely, confidently and level all round. One of hating
temperament wears it too tight and not level all round. One of deluded
temperament wears it loosely and in a muddled way.
Those of faithful temperament, etc., should be understood
in the same way as those just described, since they are parallel.
This is how the temperaments may be recognized by the
actions.
93. By eating: one of greedy temperament likes eating
rich sweet food. When eating, he makes a round lump not too big and eats
unhurriedly, savouring the various tastes. He enjoys getting something good.
One of hating temperament likes eating rough sour food. When eating he
makes a lump that fills his mouth, and he eats hurriedly without savouring
the taste. He is aggrieved when he gets something not good. One of deluded
temperament has no settled choice. When eating, he makes a small unrounded
lump, and as he eats he drops bits into his dish, smearing his face, with
his mind astray, thinking of this and that.
Also those of faithful temperament, etc., should be understood
in the same way as those just described since they are parallel.
This is how the temperament may be recognized by eating.
94. And by seeing and so on: when one of greedy
temperament sees even a slightly pleasing visible object, he looks long
as if surprised, he seizes on trivial virtues, discounts genuine faults,
and when departing, he does so with regret as if unwilling to leave. When
one of hating temperament sees even a slightly unpleasing visible object,
he avoids looking long as if he were tired, he picks out trivial faults,
discounts genuine virtues, and when departing, he does so without regret
as if anxious to leave. When one of deluded temperament sees any sort
of visible object, he copies what others do: if he hears others criticizing,
he criticizes; if he hears others praising, he praises; but actually he
feels equanimity in himself - the equanimity of unknowing. So too with
sounds, and so on. And those of faithful temperament, etc., should be understood
in the same way as those just described since they are parallel.
This is how the temperaments may be recognized by seeing
and so on.
95. By the kind of states occurring: in one of greedy
temperament there is frequent occurrence of such states as deceit, fraud,
pride, evilness of wishes, greatness of wishes, discontent, foppery and
personal vanity. {22} [107] In one of hating temperament there is frequent
occurrence of such states as anger, enmity, disparaging, domineering, envy
and avarice. In one of deluded temperament there is frequent occurrence of
such states as stiffness, torpor, agitation, worry, uncertainty, and holding
on tenaciously with refusal to relinquish.
In one of faithful temperament there is frequent occurrence
of such states as free generosity, desire to see Noble Ones, desire to
hear the Good Dhamma, great gladness, ingenuousness, honesty, and trust
in things that inspire trust. In one of intelligent temperament there is
frequent occurrence of such states as readiness to be spoken to, possession
of good friends, knowledge of the right amount in eating, mindfulness and
full awareness, devotion to wakefulness, a sense of urgency about things
that should inspire a sense of urgency, and wisely directed endeavour. In
one of speculative temperament there is frequent occurrence of such states
as talkativeness, sociability, boredom with devotion to the profitable, failure
to finish undertaking, smoking by night and flaming by day (see M.i,144 -
that is to say, hatching plans at night and putting them into effect by day),
and mental running hither and thither (see Ud.37).
This is how the temperaments may be recognized by the
kind of states occurring.
96. However, these directions for recognizing the temperaments
have not been handed down in their entirety in either the texts or the
commentaries; they are only expressed according to the opinion of the teachers
and cannot therefore be treated as authentic. For even those of hating
temperament can exhibit postures, etc., ascribed to the greedy temperament
when they try diligently. And postures, etc., never arise with distinct characteristics
in a person of mixed temperament. Only such directions for recognizing
temperament as are given in the commentaries should be treated as authentic;
for this is said: 'A teacher who has acquired penetration of minds will
know the temperament and will explain a meditation subject accordingly;
one who has not should question the pupil'. So it is by penetration of
minds or by questioning the person, that it can be known whether he is one
of greedy temperament or one or those beginning with hating temperament.
97. What suits one of what kind of temperament? (&79).
A suitable lodging for one of greedy temperament has an unwashed sill
and stands level with the ground, and it can be either an overhanging
[rock with an] unprepared [dripledge] (see Ch.II, note 15), a grass hut,
or a leafhouse, etc.; it ought to be spattered with dirt, full of bats,
{23} dilapidated, too high or too low, in bleak surroundings, threatened
[by lions, tigers, etc.,] with a muddy, uneven path, [108] where even the
bed and chair are full of bugs. And it should he ugly and unsightly, exciting
loathing as soon as looked at. Suitable inner and outer garments are those
that have torn-off edges with threads hanging down all round like a 'net
cake', {24} harsh to the touch like hemp, soiled, heavy and hard to wear.
And the right kind of bowl for him is an ugly clay bowl disfigured by stoppings
and joins, or a heavy and misshappen iron bowl as unappetising as a skull.
The right kind of road for him on which to wander for alms is disagreeable,
with no village near, and uneven. The right kind of village for him in which
to wander for alms is where people wander about as if oblivious of him,
where, as he is about to leave without getting alms even from a single family,
people call him into the sitting hall, saying 'Come, venerable sir', and
give him gruel and rice, but do so as casually as if they were putting a
cow in a pen. Suitable people to serve him are slaves or workmen who are
unsightly, ill-favoured, with dirty clothes, ill-smelling and disgusting,
who serve him his gruel and rice as if they were throwing it rudely at him.
The right kind of gruel and rice and hard food is poor, unsightly, made up
of millet, kudusaka, broken rice, etc., stale buttermilk, sour gruel,
curry of old vegetables, or anything at all that is merely for filling the
stomach. The right kind of posture for him is either standing or walking.
The object of his contemplation should be any of the colour kasinas, beginning
with the blue, whose colour is not pure.
This is what suits one of greedy temperament.
98. A suitable resting place for one of hating temperament
is not too high or too low, provided with shade and water, with well-proportioned
walls, posts and steps, with well prepared frieze work and lattice work,
brightened with various kinds of painting, with an even, smooth, soft floor,
adorned with festoons of flowers and a canopy of many coloured cloth like
a Brahma-god's divine palace, with bed and chair covered with well-spread
clean pretty covers, smelling sweetly of flowers, and perfume and scents
set about for homely comfort, which makes one happy and glad at 99. the
mere sight of it. The right kind of road to his lodging is free from any
sort of danger, traverses clean, even ground, and has been properly prepared.
[109] And here it is best that the lodging's furnishings are not too many
in order to avoid hiding-places for insects, bugs, snakes and rats: even
a single bed and chair only. The right kind of inner and outer garments for
him are of any superior stuff such as China cloth, Somara cloth, silk, fine
cotton, fine linen, of either single or double thickness, quite light, and
well dyed, quite pure in colour to befit an ascetic. The right kind of bowl
is made of iron, as well shaped as a water bubble, as polished as a gem,
spotless, and of quite pure colour to befit an ascetic. The right kind of
road on which to wander for alms is free from dangers, level, agreeable,
with the village neither too far nor too near. The right kind of village
in which to wander for alms is where people, thinking 'Now our lord is coming',
prepare a seat in a sprinkled, swept place, and going out to meet him, take
his bowl, lead him to the house, seat him on a prepared seat and serve him
carefully with their
100. own hands. Suitable people to serve him are handsome, pleasing,
well bathed, well anointed, scented {25} with the perfume of incense and
the smell of flowers, adorned with apparel made of variously-dyed clean
pretty cloth, who do their work carefully. The right kind of gruel, rice,
and hard food has colour, smell and taste, possesses nutritive essence,
and is inviting, superior in every way, and enough for his wants. The right
kind of posture for him is lying down or sitting. The object of his contemplation
should be any one of the colour kasinas, beginning with the blue, whose
colour is quite pure. This is what suits one of hating temperament. The
right lodging for one of deluded temperament has a view and is not shut
in, where the four quarters are visible to him as he sits there. As to the
postures, walking is right.
The right kind of object for his contemplation is not small, that is
to say, the size of a winnowing basket or the size of a saucer; for his
mind becomes more confused in a confined space; so the right kind is an
amply large kasina. The rest is as stated for one of hating temperament.
This is what suits one of deluded temperament.
102. For one of faithful temperament all the directions
given for one of hating temperament are suitable. As to the object of his
contemplation, one of the Recollections is right as well.
For one of intelligent temperament there is nothing unsuitable
as far as concerns the lodging and so on.
For one of speculative temperament an open lodging with
a view, [110] where gardens, groves and ponds, pleasant prospects, panoramas
of villages, towns and countryside, and the blue gleam of mountains, are
visible to him as he sits there, is not right; for that is a condition
for the running hither and thither of applied thought. So he should live
in a lodging such as a deep cavern screened by woods like the Overhanging
Rock of the Elephant's Belly (Hatthikucchipabbhara), or Mahinda's
Cave. Also an ample-sized object of contemplation is not suitable for him;
for one like that is a condition for the running hither and thither of applied
thought. A small one is right. The rest is as stated for one of greedy temperament.
This is what suits one of speculative temperament.
These are the details, with definition of the kind, source,
recognition, and what is suitable, as regards the various temperaments
handed down here with the words 'that suits his own temperament' (§28).
103. However, the meditation subject that is suitable to
the temperament has not been cleared up in all its aspects yet. This will
become clear automatically when those in the following list are treated
in detail. Now it was said above 'and he should apprehend from among the
forty meditation subjects one that suits his own temperament' (§28).
Here the exposition of the meditation subject should be first understood
in these ten ways: (1) as to enumeration, (2) as to which bring only access
and which absorption, (3) as to the kinds of jhana, (4) as to surmounting,
(5) as to extension and non-extension, (6) as to object (7) as to plane,
(8) as to apprehending, (9) as to condition, (10) as to suitability to
temperament.
104. 1. Herein, as to enumeration: it was said above
'from among the forty meditation subjects' (§28). Herein, the forty
meditation subjects are these:
ten kasinas (totalities),
ten kinds of foulness,
ten recollections,
four divine abidings,
four immaterial states,
One perception,
One defining.
105. Herein, the ten kasinas are these: earth kasina, water
kasina, fire kasina, air kasina, blue kasina, yellow kasina, red kasina,
white kasina, light kasina, and limited-space kasina. {26}
The ten kinds of foulness are these: the bloated, the
livid, the festering, the cut-up, the gnawed, the scattered, the hacked
and scattered, the bleeding, the worm-infested, and a skeleton. {27}
The ten kinds of recollection are these: recollection
of the Buddha (the Enlightened One), recollection of the Dhamma (the Law),
recollection of the Sangha (the Community), recollection of virtue, recollection
of generosity, recollection of deities, recollection (or mindfulness) of
death, mindfullness occupied with the body, mindfulness of breathing, and
recollection of peace. [111]
The four divine abidings are these: lovingkindness, compassion,
gladness, and equanimity.
The four immaterial states are these: the base consisting
of boundless space, the base consisting of boundless consciousness, the
base consisting of nothingness, and the base consisting of neither perception
nor non-perception.
The one perception is the perception of repulsiveness
in nutriment.
The one defining is the defining of the four elements.
This is how the exposition should be understood 'as to
enumeration'.
106. 2. As to which bring access only and which absorption:
the eight recollections - excepting mindfulness occupied with
the body and mindfulness of breathing -, the perception of repulsiveness
in nutriment, and the defining of the four elements, are ten meditation
subjects that bring access only. The others bring absorption. This is 'as
to which bring access only and which absorption'.
107. 3. As to the kind of jhana: among those that
bring absorption, the ten kasinas together with mindfulness of breathing
bring all four jhanas. The ten kinds of foulness together with mindfulness
occupied with the body bring the first Jhana. The first three divine abidings
bring three jhanas. The fourth divine abiding and the four immaterial states
bring the fourth jhana. This is 'as to the kind of jhana'.
108. 4. As to surmounting: there are two kinds of
surmounting, that is to say, surmounting of factors and surmounting of
object. Herein, there is surmounting of factors in the case of all meditation
subjects that bring three and four jhanas because the second jhana, etc.,
have to be reached in those same objects by surmounting the jhana factors
of applied thought and sustained thought, and so on. Likewise in the case
of the fourth divine abiding; for that too has to be reached by surmounting
joy in the same object as that of lovingkindness, and so on. But in the
case of the four immaterial states there is surmounting of the object;
for the base consisting of boundless space has to be reached by surmounting
one or other of the first nine kasinas, and the base consisting of boundless
consciousness, etc., have respectively to be reached by surmounting space,
and so on. With the rest there is no surmounting. This is 'as to surmounting'.
109. 5. As to extension and non-extension: only
the ten kasinas among these forty meditation subjects need be extended.
For it is within just so much space as one is intent upon with the kasina
that one can hear sounds with the divine ear element, see visible objects
with the divine eye, and know the minds of other beings with the mind.
110. Mindfulness occupied with the body and the ten kinds
of foulness need not be extended. Why? Because they have a definite location
and because there is no benefit in it. The definiteness of their location
will become clear in explaining the method of development (Ch.VIII,§83-138
and Ch.VI,§40,41,79). If the latter are extended, it is only a quantity
of corpses that is extended [112] and there is no benefit. And this is
said in answer to the question of Sopaka. "Perception of visible forms
is quite clear, Blessed One, perception of bones is not clear' (
); for here the perception of visible forms is called 'quite clear' in
the sense of extension of the sign, while the perception of bones is called
'not
111. quite clear' in the sense of its non-extension. But the words
'I was intent upon this whole earth with the perception of a skeleton'
(Thag.18) are said of the manner of appearance to one who has acquired
that perception. For just as in [the Emperor] Dhammasoka's time the
Karavika bird uttered a sweet song when it saw its own reflection in
the looking-glass walls all round and perceived Karavikas in every
direction, {28} so the Elder [Singala Pitar] thought, when he saw the sign
appearing in all directions through his acquisition of the perception of
a skeleton, that the whole earth was covered with bones.
112. If that is so, then is what is called the measurelessness
of the object of jhana produced on foulness contradicted? {29} It is not
contradicted. For one man apprehends the sign in a large bloated corpse
or skeleton, another in a small one. In this way the jhana of the one has
a limited object and that of the other a measureless object. Or alternatively
'With a measureless object' (Dhs.182-4 in elision) is said of it referring
to one who extends it, seeing no disadvantage in doing so. But it need not
be extended because no benefit results.
113. The rest need not be extended likewise. Why? When
a man extends the sign of in-breaths and out-breaths, only a quantity
of wind is extended, and it has a definite location, [the nosetip.] So it
need not be extended because of the disadvantage and because of the definiteness
of the location. And the divine abidings have living beings as their object.
When a man extends the sign of these, only the quantity of living beings
would be extended, and there is no purpose in that. So that also need
not be extended.
114. When it is said 'Intent upon one quarter with his
heart endued with lovingkindness' (D. i,,250), etc., that is said for
the sake of comprehensive inclusion. For it is when a man develops it progressively
by including living beings in one direction by one house, by two houses,
etc., that he is said to be 'intent upon one direction', [113] not when
he extends the sign. And there is no counterpart sign here that he might
extend. Also the state of having a limited or measureless object can be
understood here according to the way of inclusion, too.
115. As regards the immaterial states as object, space
need not be extended since it is the mere removal of the kasina [materiality];
for that should be brought to mind only as the disappearance of the kasina
[materiality]; if he extends it, nothing further happens. And consciousness
need not be extended since it is a state consisting in an individual essence,
and it is not possible to extend a state consisting in an individual essence.
The disappearance of consciousness need not be extended since it is mere
non-existence of consciousness. And the base consisting of neither perception
nor non-perception as object need not be extended since it too is a state
consisting in an individual essence. {30}
116. The rest need not be extended because they have no
sign. For it is the counterpart sign {31} that would be extendable, and
the object of the recollection of the Buddha, etc., is not a counterpart
sign. Consequently there is no need for extension there.
This is 'as to extension and non-extension.'
117. 6. As to object: of these forty meditation
subjects, twenty-two have counterpart signs as object, that is to say,
the ten kasinas, the ten kinds of foulness, mindfulness of breathing, and
mindfulness occupied with the body; the rest do not have counterpart signs
as object. Then twelve have states consisting in individual essences as
object, that is to say, eight of the ten recollections - except mindfulness
of breathing and mindfulness occupied with the body -, the perception
of repulsiveness in nutriment, the defining of the four elements, the base
consisting of boundless consciousness, and the base consisting of neither
perception nor non-perception; and twenty-two have [counterpart] signs
as object, that is to say, the ten kasinas, the ten kinds of foulness,
mindfulness of breathing, and mindfulness occupied with the body; while
the remaining six have 'not-so-classifiable' {32} objects. Then eight
have mobile objects in the early stage though the counterpart is stationary,
that is to say, the festering, the bleeding, the worm-infested, mindfulness
of breathing, the water kasina, the fire kasina, the air kasina, and in
the case of the light kasina the object consisting of a circle of sunlight,
etc.; the rest have immobile objects. {33}. This is 'as to object'.
118. 7. As to plane: here the twelve, namely, the
ten kinds of foulness, mindfulness occupied with the body, and perception
of repulsiveness in nutriment, do not occur among the dieties. These twelve
and mindfulness of breathing do not occur in the Brahma world. But none
except the four immaterial states occur in the immaterial becoming. All occur
among human beings. This is 'as to plane'. [114]
119. 8. As to apprehending: here the exposition
should be understood according to sight, touch and hearsay. Herein, these
nineteen, that is to to say, nine kasinas omitting the air kasina and the
ten kinds of foulness, must be apprehended by sight. The meaning is that
in the early stage their sign must be apprehended by constantly looking
with the eye. In the case of mindfulness occupied with the body the five
parts ending with skin must be apprehended by sight and the rest by hearsay,
so its object must be apprehended by sight and hearsay. Mindfulness of breathing
must be apprehended by touch; the air kasina by sight and touch; the remaining
eighteen by hearsay. The divine abiding of equanimity and the four immaterial
states are not apprehendable by a beginner; but the remaining thirty-five
are. This is 'as to apprehending'.
120. 9. As to condition: of these meditation subjects
nine kasinas omitting the space kasina are conditions for the immaterial
states. The ten kasinas are conditions for the kinds of direct-knowledge.
Three divine abidings are conditions for the fourth divine abiding. Each
lower immaterial state is a condition for each higher one. The base consisting
of neither perception nor non-perception is a condition for the
attainment of cessation. All are conditions for living in bliss, for insight,
and for the fortunate kinds of becoming. This is as to condition'.
121. 10. As to suitability to temperament: here
the exposition should be understood according to what is suitable to the
temperaments. That is to say: firstly the ten kinds of foulness and mindfulness
occupied with the body are eleven meditation subjects suitable for one
of greedy temperament. The four divine abidings and four colour kasinas
are eight suitable for one of hating temperament. Mindfulness of breathing
is the one [recollection as a] meditation subject suitable for one of deluded
temperament and for one of speculative temperament. The first six recollections
are suitable for one faithful temperament. Mindfulness of death, the recollection
of peace, the defining of the four elements, and the perception of repulsiveness
in nutriment, are four suitable for one of intelligent temperament. The
remaining kasinas and the immaterial states are suitable for all kinds
of temperament. And any one of the kasinas should be limited for one of
speculative temperament and measureless for one of deluded temperament.
This is how the exposition should be understood here 'as to suitability
to temperament'.
122. All this has been stated in the form of direct opposition
and complete suitability. But there is actually no profitable development
that does not suppress greed, etc., and help faith, and so on. And this
is said in the Meghiya Sutta: '[One] should, in addition, {34} develop
these four things: 'foulness should be developed for the purpose of abandoning
greed (lust). Lovingkindness should be developed for the purpose of abandoning
ill will. [115] Mindfulness of breathing should be developed for the purpose
of cutting off applied thought. Perception of impermanence should be cultivated
for the purpose of eliminating the conceit "I am"' (A.iv,358). Also in
the Rahula Sutta in the passage beginning 'Develop lovingkindness, Rahula'
(M.i,424) seven meditation subjects are given for a single temperament.
So instead of insisting on the mere letter, the intention should be sought
in each instance.
This is the explanatory exposition of the meditation subject
referred to by the words and he should apprehend ... one [meditation
subject] (§28).
123. 'Now the words and he should apprehend are
illustrated as follows. After approaching the Good Friend of the kind described
in the explanation of the words then approach the Good Friend, the giver
of a meditation subject (§28 and §57-73), the meditator should
dedicate himself to the Blessed One, the Enlightened One, or to a teacher,
and he should ask for the meditation subject with a sincere inclination [of
the heart] and sincere resolution.
124. Herein, he should dedicate himself to the Blessed
One, the Enlightened One, in this way: 'Blessed One, I relinquish this
my person to you'. For without having thus dedicated himself when living
in a remote abode he might be unable to stand fast if a frightening object
made its appearance, and he might return to a village abode, become associated
with laymen, take up improper search and come to ruin. But when he has dedicated
himself in this way no fear arises in him if a frightening object makes its
appearance; in fact only joy arises in him as he reflects 'Have you not
wisely already dedicated yourself to the Enlightened One?'
125. Suppose a man had a fine piece of Kasi cloth. He would
feel grief if it were eaten by rats or moths; but if he gave it to a bhikkhu
needing robes, he would feel only joy if he saw the bhikkhu tearing it up
[to make his patched cloak]. And so it is with this.
126. When he dedicates himself to a teacher, he should
say 'I relinquish this my person to you, venerable sir'. For one who has
not dedicated his person thus becomes unresponsive to correction, hard
to speak to, and unamenable to advice, or he goes where he likes without
asking the teacher. Consequently the teacher does not help him with either
material things or the Dhamma, and he does not train him in the cryptic
books. {35} Failing to get these two kinds of help [116] he finds no footing
in the Dispensation, and he soon comes down to misconducting himself or
to the lay state. But if he has dedicated his person, he is not unresponsive
to correction, does not go about as he likes, is easy to speak to, and lives
only in dependence on the teacher. He gets the twofold help from the teacher
and attains growth, increase and fulfilment in the Dispensation. Like the
Elder Cula-Pindpatika-Tissa's pupils.
127. Three bhikkhus came to the Elder, it seems. One of
them said 'Venerable sir, I am ready to fall from a cliff the height of
one hundred men, if it is said to be to your advantage'. The second said
'Venerable sir, I am ready to grind away this body from the heels up without
remainder on a flat stone, if it is said to be to your advantage'. The third
said 'Venerable sir, I am ready to die by stopping breathing, if it said
to be to your advantage'. Observing 'These bhikkhus are certainly capable
of progress', the Elder expounded a meditation subject to them. Following
his advice, the three attained Arahantship.
This is the benefit in self dedication. Hence it was said
above 'dedicating himself to the Blessed One, the Enlightened One, or
to a teacher'.
128. With a sincere inclination [of the heart] and sincere
resolution (§123): the meditator's inclination should be sincere
in the six modes beginning with non-greed. For it is one of such sincere
inclination who arrives at one of the three kinds of enlightenment, according
as it is said 'Six kinds of inclination lead to the maturing of the enlightenment
of the Bodhisattas. With the inclination to non-greed Bodhisattas see
the fault in greed. With the inclination to non-hate Bodhisattas see the
fault in hate. With the inclination to non-delusion Bodhisattas see the
fault in delusion. With the inclination to renunciation Bodhisattas see
the fault in house life. With the inclination to seclusion Bodhisattas
see the fault in society. With the inclination to relinquishment Bodhisattas
see the fault in all kinds of becoming and destiny' (
). For Stream Enterers, Once-returners, Non-returners, those with Cankers
Destroyed, Pacceka Buddhas, and Fully Enlightened Ones, whether past, future
or present, all arrive at the distinction peculiar to each by means of
these same six modes. That is why he should have sincerity of inclination
in these six modes.
129. He should be whole-heartedly resolved on that. The
meaning is [117] that he should be resolved upon concentration, respect
concentration, incline to concentration, be resolved upon nibbana, respect
nibbana, incline to nibbana.
When with sincerity of inclination and whole-hearted resolution in
this way he asks for a meditation subject, then a teacher who has acquired
the penetration of minds can know his temperament by surveying his mental
conduct; and a teacher who has not can know it by putting such questions
to him as 'What is your temperament? ' or 'What states are usually present
in you?' or 'What do you like bringing to mind?' or 'What meditation subject
does your mind favour?'. When he knows, he can expound a meditation subject
suitable to that temperament. And in doing so, he can expound it in three
ways: it can be given to one who has already learnt the meditation subject
by having him recite it at one or two sessions; it can be expounded to one
who lives in the same place each time he comes; and to one who wants to
learn it and then go elsewhere it can be expounded in such a manner that
it is neither too brief nor too long.
131. Herein, when firstly he is explaining the earth kasina,
there are nine aspects that he should explain. They are the four faults
of the kasina, the making of a kasina, the method of development for one
who has made it, the two kinds of sign, the two kinds of concentration,
the seven kinds of suitable and unsuitable, the ten kinds of skill in absorption,
evenness of energy, and the directions for absorption.
In the case of the other meditation subjects, each should
be expounded in the way appropriate to it. All this will be made clear
in the directions for development. But when the meditation subject is being
expounded in this way, the meditator must apprehend the sign as he listens.
132. Apprehend the sign means that he must connect
each aspect thus, 'This is the preceding clause, this is the subsequent
clause, this is its meaning, this is its intention, this is the simile'. When
he listens attentively, apprehending the sign in this way, his meditation
subject is well apprehended. Then, and because of that, he successfully attains
distinction, but not otherwise. This clarifies the meaning of the words 'and
he must apprehend'.
133. At this point the clauses approach the Good Friend,
the giver of a meditation subject, and he should apprehend from among the
forty meditation subjects one that suits his own temperament (§28)
have been expounded in detail in all their aspects.
The third chapter called 'The Description of
taking a Meditation Subject' in the Treatise
on the Development of Concentration in the
Path of Purification composed for the
purpose of gladdening good people.
[Footnotes]
{1}. The answer to question (vii) stretches from Ch.III,§27 to
Ch.XI,§119. That to question (viii) from Ch.XI,§I20 up to the
end of Ch.XIII.
{2}. 'Cittass ekaggata' is rendered here as 'unification of
mind' in the sense of agreement or harmony (cf. samagga) of consciousness
and its concomitants in focussing on a single object (see A.i,70). It is
sometimes rendered 'one-pointedness' in that sense, or in the sense of the
focussing of a searchlight. It may be concluded that this term is simply
a synonym for samadhi and nothing more firstly from its use in the
suttas and secondly from the fact that it is given no separate definition
in the description of the formations aggregate in Ch.XIV. Cf. gloss at MA.i,124.
{3}. 'The characteristic of non-distraction is the individual essence
peculiar to concentration. Hence no analysis of it is possible, which is
why he said "It is of one kind with the characteristic of non-distraction'"
(Pm.91)
{4}. 'Applied-thought that occurs as though absorbing (appento)
associated states in the object is absorption (appana). Accordingly
it is described as "absorption, absorbing (appana vyappana)" (M.iii,73).
Now since that is the most important, the usage of the commentaries is to
call all exalted and unsurpassed jhana states "absorption" [as well as the
applied thought itself], and likewise to apply the term of common usage "access"
to the limited [i.e. sense-sphere] jhana that heralds the arising of the former,
just as the term "village access", etc., is applied to the neighborhood of
a village' (Pm.91).
{5}. 'The round (vatta, see Ch.XVII,§298) [including fine-material
and immaterial heavens] is called the world (loka) because of its
crumbling (lujjana) and disintegrating (palujjana). "Mundane
(lokiya)" means connected with the world because of being included
in it or found there. "Supramundane (lokuttara)" means beyond the world,
excepted from it, because of not being included in it [through being associated
with nibbana]' (Pm.91). See also 'Nine supramundane states', Ch.VII,§68,
74-f.'
{6}. In loose usage piti (happiness) and sukha (pleasure
or bliss) are almost synonyms. They become differentiated in the jhana
formulas (see Ch,IV,§100), and then technically piti, as the
active thrill of rapture, is classed under the formations aggregate and
sukha under the feeling aggregate. The valuable word 'happiness'
was chosen for piti rather than the possible alternatives of 'joy'
(needed for somanassa), 'interest' (which is too flat), 'rapture'
(which is overcharged), or 'zest'. For sukha, while 'pleasure' seemed
to fit admirably where ordinary pleasant feeling is intended, another, less
crass, word seemed necessary for the refined pleasant feeling of jhana and
the 'bliss' of nibbana (which is not feeling aggregate - see M.i,400). 'Ease'
is sometimes used.
Neither-painful-nor-pleasant feeling is intended here by "equanimity
(upekkha lit. onlooking)"; for it "looks on (upekkhati)"
at the occurrence of [bodily] pleasure and pain by maintaining the neutral
(central) mode' (Pm.92).
{7}. 'Samatha - serenity' is a synonym for absorption concentration,
and 'insight (vipassana)' a synonym for understanding. Samatha
is sometimes rendered by 'tranquillity' (reserved here for passaddhi),
or 'calm' or 'quiet'.
{8}. One of the principal monasteries in Anuradhapura.
{9}. Dve Matika - the Two Codes': see Ch.I, n.11. But Pm. says
here: '"Observers of the Codes" are observers of the codes (summaries)
of the Dhamma and Vinaya' (Pm.117).
{10}. 'Pavarana: Ceremony held at the end of the Rains, during
three months of which season bhikkhus have to undertake to live in one
place in order to avoid travel while crops are growing. It consists in a
meeting of the bhikkhus who have spent the Rains together, at which each
member present invites (pavareti) the Community to point out his
faults (breaches of Vinaya rules) committed during the preceding three months
(Vin.i,155).
{11}. 'Pacinakhandaraji ti puratthimadisaya pabbatakhandanam antare
vanarajitthanam' (Pm.97).
{12}. For the first five years after the admission (upasampada)
a bhikkhu is called a 'new (nava) bhikkhu'; from five to ten years
he is called a 'middle (majjhima) bhikkhu'; with ten or more years
seniority he is called an 'elder (thera) bhikkhu'.
{13}. The last sentence here might refer to a free mass distribution
of gruel (yagu), which appears to have been more or less constantly
maintained at Anuradhapura.
{14}. It is usual to render the set phrase 'panitam khandaniyam
bhojaniyam' by some such phrase as 'sumptuous food both hard and soft',
which is literal but unfamiliar-sounding.
{15}. 'The way of the Rathavinita (Rathavinita-patipada'): this
is a reference to certain suttas that were adopted by bhikkhus as a 'way
(patipada)' or guide to practice. The suttas mentioned here are
Rathavinita (M.i,145), Nalaka (Sn., p.131), Tuvataka (Sn., p.179), Noble
One's Heritages (ariyavamsa - A.ii,27). Other such suttas are mentioned
at MA.i,92; iii,6; SA.iii,291. The Ariyavamsa Sutta (A.ii,27) itself has
a long commentary on practice, and it is mentioned in the commentaries
as a popular subject for preaching (see, e. g. a story in the commentary
to A. Tikanipita 42).
{16}. 'Sima - boundary': loosely used in this sense, it corresponds
vaguely to what is meant by 'parish'. In the strict sense it is the actual
area (usually a 'chapter house') agreed according to rule laid down in the
Vinaya and marked by boundary stones, within which the Community (sangha)
carries out its formal acts.
{17}. 'Atthayitabba - needed': not in P.T.S. Dict., not in T.C.P.
Dict.
{18}. Mana, usually rendered by 'pride', is rendered here both
by 'pride' and 'conceit'. Etymologically derived perhaps from maneti
(to honour) or minati (to measure). In sense, however, it tends
to become associated with mannati to conceive (false notions, see
M.i,1), to imagine, to think (as e.g. at Nd1.80, Vbh.390 and comy.). As
one of the 'defilements' (see M.i,36) it is probably best rendered by 'pride'.
In the expression asmi-mana (often rendered by 'the pride that says
"I am"') it more nearly approaches mannana (false imagining, misconception,
see M.iii,246) and is better rendered by 'the conceit "I am" since the word
'conceit' straddles both the meanings of 'pride (haughtiness)' and 'conception'.
{19}. "'Some" is said with reference to the Elder Upatissa.
For it is put in his way by him in the Vimutti-magga. The word "apparently"
indicates dissent from what follows' (Pm.103). A similiar passage to
that referred to appears in Ch.6 of the Chinese version of the Vimuttimagga,
the only one extant.
{20}. 'Silaka - good-tempered ' = sukhasila (good-natured
- see §83), which = sakhila (kindly - Pm.104). Not in P. T.S.
Dict.
{21}. 'Ukkutika - springy' is glossed here by asamphutthamajjham
(not touching in the middle - Pm. 106). This meaning is not in P.T.S.
Dict.
{22}. 'Singa - foppery' is not in P.T.S. Dict. in this sense.
See Vbh.351 and commentary.
'Capalya (capalla) - personal vanity': noun from adj.
capala. The word 'capala' comes in an often-repeated passage
... 'satha mayavino ketubhino uddhata unnala capala mukhara ...'
(M.i,32); cf. S.i,203; A.iii.199, etc.), and also at M.i,470 'uddhato
hoti capalo', with two lines lower 'uddhaccam capalyam'. Capalya
also occurs at Vbh.351 (and M.ii,167). At MA.i,152 (commenting of M.i,32)
we find 'capala ti pattacivaramandanadina capallena yutta (interested
in personal vanity consisting in adorning bowl and robe and so on)', and
at MA.iii,185 (commenting on M.i,470) 'Uddhato hoti capalo ti uddhaccapakatiko
c'eva hoti civaramandana pattamandana senasanamandana imassa va putikayassa
kelayanamandana ti evam vuttena tarunadarakacapallena samannagato ("he
is distracted - or puffed up - and personally vain": he is possessed of
the callow youth's personal vanity described as adorning the robe, adorning
the bowl, adorning the lodging, or prizing and adorning this filthy body)'.
This meaning is confirmed in the commentary to Vbh.251. P.T.S. Dict. does
not give this meaning at all but only 'fickle', which is unsupported by the
commentary. T.C.P. Dict. (acapala) also does not give this meaning.
As to the other things listed here in the Vis. Text, most will
be found at M.i,36. For 'holding on tenaciously', etc., see M.i,43.
{23}. 'Jatuka - a bat': not in P.T.S. Dict. Also at Ch.XI §7.
{24}. 'Jalapuvasadisa - like a net cake': 'A cake made like
a net' (Pm.108); possibly what is now known in Ceylon as a 'string hopper',
or something like it.
{25}. 'Surabhi - scented, perfume': not in P.T.S. Dict.; also
at Ch.VI,§90; X,§60 and Pm.445.
{26}. '"Kasina" is in the sense of entirety (sakalatthena)'
(MA,iii,260). See Ch.IV,§119
{27}. Here ten kinds of foulness are given. But in the suttas only
either five or six of this set appear to be mentioned, that is, 'Perception
of a skeleton, perception of the worm-infested, perception of the livid,
perception of the cut-up, perception of the bloated' (see A.i,42 and S.v,131;
A.ii,17 adds 'perception of the festering'). No details are given. All
ten appear at Dhs.263-4 and Ps.i,49. It will be noted that no order of
progress of decay in the kinds of corpse appears here; also the instructions
in Ch.VI are for contemplating actual corpses in these states. The primary
purpose here is to cultivate 'repulsiveness'.
Another set of nine progressive stages in the decay of a corpse,
mostly differing from these, is given at M.i,58,89, etc., beginning with
a corpse one day old and ending with bones turned to dust. From the words
'suppose a bhikkhu saw a corpse thrown on a charnel ground ... he compares
this same body of his with it thus "This body too is of like nature, awaits
a like fate, is not exempt from that"' (M.i,58) it can be assumed that
these nine, which are given in progressive order of decay in order to demonstrate
the body's impermanence, are not neccesarily intended as contemplations
of actual corpses so much as mental images to be created, the primary purpose
being to cultivate impermanence. This may be why these nine are not used
here (see Ch.VIII,§43).
The word asubha (foul, foulness) is used both of the contemplations
of corpses as here and of the contemplation of the parts of the body (A.v,109).
{28}. The full story, which occurs at MA.iii,382-3 and elsewhere is
this: 'It seems that when the Karavika bird has pecked a sweet-flavoured
mango with its beak and savoured the dripping juice, and flapping its wings,
begins to sing, then quadrupeds caper as if mad. Quadrupeds grazing in their
pastures drop the grass in their mouths and listen to the sound. Beasts
of prey hunting small animals pause with one foot raised. Hunted animals
lose their fear of death and halt in their tracks. Birds flying in the air
stay with wings outstretched. Fishes in the water keep still, not moving
their fins. All listen to the sound, so beautiful is the Karavika's song.
Dhammasoka's queen Asandhamitta asked the Community "Venerable sirs, is there
anything that sounds like the Buddha?" - "The Karavika bird does." -
"Where are those birds, venerable sirs?" - "In the Himalaya." She told the
king "Sire, I wish to hear a Karavika bird". The king despatched a gold cage
with the order "Let a Karavika bird come and sit in this cage." The cage travelled
and halted in front of a Karavika. Thinking "The cage has come at the king's
command; it is imposible not to go", the bird got in. The cage returned and
stopped before the king. They could not get the Karavika to utter a sound.
When the king asked "When do they utter a sound?", they replied "On seeing
their kin". Then the king had it surrounded with looking-glasses. Seeing
its own reflection and imagining that its relatives had come, it flapped
its wings and cried out with an exquisite voice as if sounding a crystal
trumpet. All the people in the city rushed about as if mad. Asandhamitta
thought "If the sound of this creature is so fine, what indeed can the sound
of the Blessed One have been like since he had reached the glory of omniscient
knowledge?", and arousing a happiness that she never again relinquished,
she became established in the fruition of Stream Entry'.
{29}. See Dhs. p.55; but it comes under the '... pe ...', which
must be filled in from pp. 37-8, §182 and §l84.
{30}. 'It is because only an abstract (parikappaja) object can
be extended, not any other kind, that he said "it is not possible to
extend a state consisting in an individual essence"' (Pm.110).
{31}. The word 'nimitta' in its technical sense is consistently
rendered here by the word 'sign', which corresponds very nearly if not
exactly to most uses of it. It is sometimes rendered by 'mark' (which over-emphasizes
the concrete), and by 'image' (which is not always intended). The three
kinds, that is, the 'preliminary-work sign, learning sign and counterpart
sign' do not appear in the Pitakas. There the use rather suggusts association
of ideas as, for example, at M.i,180, M.i,119, A.i,4, etc., than the more
definitely visualized 'image' in some instances of the 'counterpart sign'
described in the following chapters.
{32}. 'Na-vattaba - not-so-classifiable' is an Abhidhamma shorthand
term for something that, when considered under one of the triads or dyads
of the Abhidhamma Matika (Dhs., p.1f.), cannot be placed under any one of
the three, or two, headings.
{33}. '"The festering" is a mobile object because of the oozing
of the pus, "the bleeding" because of the trickling of the blood,
"the worm-infested" because of the wriggling of the worms. The
mobile aspect of the sunshine coming in through a window opening is evident,
which explains why an object consisting of a circle of sunlight is called
mobile' (Pm.110).
{34}. 'In addition to tbe five things' (not quoted) dealt with earlier
in the sutta, namely, perfection of virtue, good friendship, hearing suitable
things, energy, and understanding.
{35}. '"The cryptic books": the meditation-subject books dealing
with the truths, the dependent origination, etc., which are profound and
associated with voidness' (Pm.III), Cf. MA.ii,264; AA. commentary to A.
Catukka-nipata,180.